Influence of Ancient Indian Wisdom on R.W. Emerson’s Literary Corpus

The paper exploresthe influence of Indian Ancient Philosophy and its significant strand in the American literary tradition. Why did culture, myth, history and philosophy of the East fascinate such a towering figure of the mid19 century Classic American literature, R.W. Emerson. This is an attempt to analyze how he looked towards the East for creative inspiration and sustained spiritual guidance. The investigation tries to trace the instances where he holds the Middle East in great esteem and regards the intellectual feats of Oriental civilizations. The study finds that Emerson provided the American people with a new momentum of literary milieu. There was every reason for the people of America to go through the ancient literature, to study history, fictions, culture, religions and spirituality. The curiosity in having discussion about the East increased. The Eastern Studies became their prime attention. The American erudition praises the Ancient Wisdom after they had exuded in turning page after page to penetrate into the Harem of the East.What makes this study especially interesting and is worth establishing is the Cultural variations with great possibilities of crosscultural influences as an integral part of Emerson’s engagement with the Eastern philosophy. Keywords— Orient, Brahmins, Zoroaster, Transcendentalism, Occident, Individualism and SelfReliance. The attempt, in this article, has been made to figure out the nature and notion of the Oriental philosophy in the writings of R. W. Emerson. It is indispensable for this academic engagement to assess the nature and extent of Eastern influences on his mind that shaped his general outlook on life. It will certainly result in exhibiting the true view of the Occident concerning the Orient. The period of Emerson had witnessed the contemporaneous interest in the Middle East. Emerson came at a time in the history of literary world, when the Orient and the Occident had started to carry conviction to each other, it was the moment when a general perception was developing that the wisdom knows not national boundaries, and it is universal in nature. Emerson’s period was the transition period when the Oriental nations were opening their doors to foreign commercial travelers and offering the heartiest welcome to them. This resulted in intercommunication and social communication between Asia and America. Emerson can be listed as one of the pioneers of American writers to venture into the literature of Asia, absorb it sufficiently, and to translate the Orient’s doctrines for his American readership. His neverending devotion, deep esteem for Oriental philosophy and Emerson’s curiosity for and interest in the sacred writings of the East most possibly began during his Harvard days which is his alma mater, and continued throughout his life. During his study time he had obtained the Hindu Sacred Scriptures as Laws of Manu, Vishnupurana, the Bhagavad-Gita, and Katha Upanishad, and years later, he made numerous references to these Scriptures in his Journals and Essays which were published in 1841 and 1843 as “Essays.” Emerson, Thoreau and other Transcendentalists, who were deeply interested in the concept of ‘Selfhood,’ found in Hindu scriptures a well-elaborated doctrine of Self which is based on his concept of the ‘Over-soul.’ He found in Hindu scriptures that the central core of one’s Self, (Antaraa-tma in Hindi and Khudi in Urdu) or Self realization is identifiable with the cosmic whole (Brahma). The Upanishads reads: “The Self within you, the resplendent, International Journal of English, Literature and Social Sciences (IJELS) Vol-5, Issue-1, Jan – Feb 2020 https://dx.doi.org/10.22161/ijels.51.51 ISSN: 2456-7620 www.ijels.com Page | 319 immortal person, is the internal self of all things and is the universal Brahma.”The concept similar to this cardinal doctrine of ‘Vedanta’ appears in the writings of the Transcendentalists. Perhaps the most appropriate commentary on their relationship with Indian literature was made by Mahatma Gandhi after reading Emerson’s Essays and Journals. He acknowledges him as “The essays to my mind contain the teaching of Indian wisdom in a Western ‘guru.’ It is interesting to see our own sometimes differently fashioned.” (Reninger Vaid. source textEmerson:Selected Essays and poems.263). It can be observed that in majority of his poems, Emerson derived a number of themes and titles from the Hindu scriptures. For instance, “Brahma,” comes from the Upanishads, and “Hamatreya,” from the Vishnu Purana. Some other poems which definitely derive inspiration from the Indian Scriptures are “Wood Notes,” “The CelestialLove,” “Sphnix” and “Spirits,” etc. “Brahma,” is however, the real essence and perfect embodiment of Emerson’s studies in Indian Scriptures. It would be in perfect order to quote his complete poem “Brahma” from Ralph Waldo Emerson Poems-, to underline his curiosity and personal interest in the Hindu Scriptures: If the red slayer thinks he slays, Or if the slain thinks he is slain, They know not well the subtle ways I keep, and pass, and turn again. Far or forgot to me is near; Shadow and sunlight are the same; The vanquished gods to me appear, And one to me are shame and fame. They reckon ill who leave me out; When me they fly, I am the wings; I am the doubter and the doubt, And I the hymn the Brahmin sing. The strong gods pine for my abode, And pine in vain the sacred Seven, But thou, meek lover of the good! Find me, and turn thy back on Heaven. (11) Significantly, Emerson here seems to be a Brahmin who sings of Brahma, “And I the hymn the Brahmin sing.” According to Emerson, Brahma is God, the essence, the reality, source of all activity and doer of all things who advises the whole humanity to come under His shelter, and search for Him through prayers. It is observable that these quoted lines owe their inspiration to Emerson’s studies in Hindu Scripture. As Hindu philosophy reveals that there is a ceaseless cycle of birth and deaths and by virtue of nobility of actions and purity of hearts, the soul ultimately merges into Brahma. It says that the soul of every individual finally comes to him from the Over-Soul. This is in Hindu Philosophy ‘Nirvana’; it is to be believed the highest state of the spiritual development. This is the Hindu ‘Vedantic’philosophy and Transcendentalism of Emerson which shapes the framework of this well-known poem. The description of The Sacred Seven in the poem is quite significant for the scholar of Oriental Studies. According to a Hindu myth, the Sacred Seven have been linked to the ‘Sapta Rishis,’ the seven highest saints. They form a constellation of seven stars, called ‘Sapta Rishis,’ for it was the ‘Seven Rishis’ who were transformed into the stars. The central idea of the poem is taken from the 19 Verse of the Gita. In the Katha Upanishad also there is a passage which is directly echoed in the theme of “Brahma.” “If the slayer things that I slay; if the slain things I am slain, then both of them do not know well. (The soul) does not slay nor is it slain.” The study notices that the concept of Individualism and SelfReliance in the Oriental philosophy finds presence in the bulk of his works. In his major poems, some of them have been cited below; there is ever an effort on the part of this transcendentalist to achieve a fine blend of the West and the East. His poems, such as “Hamatreya,” (a poem composed in 1845) showed that he had digested his Indian philosophic readings very well. ‘Vishnu Purana,’ was the source of moral truth and had an appealing massage for Emerson to create “Hamatreya.” His “Hamatreya,” (hail to thee, O Mother, “Hai Maitreya,”brings out the Hindu influence on Emerson. The title, theme, thought and inspiration have been derived from the ‘Vishnu Purana’. This exquisite lyric finds presence in his Journal. He quoted a long passage from ‘Vishnu Purana.’ It guides the readers to reach the core thought of the poem. He says: “Kings who with perishable frames have possessed this everenduring world and who have indulged the feeling that suggests, “This earth is mine,” ‘it is my son’s,’ ‘It belongs to my dynasty’have all passed away. Earth, smiling with autumnal flowers, seems to laugh at all those who claimed to possess her, for all now possessed by her.” (1845) This long poem is a celebration of the glory and majesty of Earth, mother of man. It brings out man’s liability to err. Emerson seems to be an ideal moralist, exhorts mankind to give attention to the call of “Earth –Song.” These lines are the part of his “Hamatreya”: Mine and yours; Mine, not yours. Earth endures; Stars abideInternational Journal of English, Literature and Social Sciences (IJELS) Vol-5, Issue-1, Jan – Feb 2020 https://dx.doi.org/10.22161/ijels.51.51 ISSN: 2456-7620 www.ijels.com Page | 320 Shine down in the old sea; Old are the shores; But where are old men? I who have seen much, Such have I never seen. ... Here is the land, Shaggy with wood, With its old valley, Mound and flood. But the heritors?— Fled like the flood's foam. The lawyer and the laws, And the kingdom, Clean swept here from. They called me theirs, Who so controlled me; Yet every one Wished to stay, and is gone, How am I theirs? If they cannot hold me, But I hold them?” When I heard the Earth-song I was no longer brave; My avarice cooled Like lust in the chill of the grave. (35) Emerson’s divine love and his own experiences of spiritual illumination in his lyric oracles which symbolize the Hindu images are to a certain extent an outcome of his study of oriental books. He sings a divine song as “Celestial love.” It has been quoted from Ralph Waldo Emerson Poems: Higher far, Higher far into the pure realm Over sun and star Over the flickering Daemon film Thou must mount for love In a region where the wheel On which all beings ride Visibly revolves; Where the starred eternal worm Girds the world with bound and term, Where unlike things are like. (12) His high reveren

The attempt, in this article, has been made to figure out the nature and notion of the Oriental philosophy in the writings of R. W. Emerson. It is indispensable for this academic engagement to assess the nature and extent of Eastern influences on his mind that shaped his general outlook on life. It will certainly result in exhibiting the true view of the Occident concerning the Orient. The period of Emerson had witnessed the contemporaneous interest in the Middle East. Emerson came at a time in the history of literary world, when the Orient and the Occident had started to carry conviction to each other, it was the moment when a general perception was developing that the wisdom knows not national boundaries, and it is universal in nature.
Emerson's period was the transition period when the Oriental nations were opening their doors to foreign commercial travelers and offering the heartiest welcome to them. This resulted in intercommunication and social communication between Asia and America. Emerson can be listed as one of the pioneers of American writers to venture into the literature of Asia, absorb it sufficiently, and to translate the Orient's doctrines for his American readership.
His never-ending devotion, deep esteem for Oriental philosophy and Emerson's curiosity for and interest in the sacred writings of the East most possibly began during his Harvard days which is his alma mater, and continued throughout his life. During his study time he had obtained the Hindu Sacred Scriptures as Laws of Manu, Vishnupurana, the Bhagavad-Gita, and Katha Upanishad, and years later, he made numerous references to these Scriptures in his Journals and Essays which were published in 1841 and 1843 as "Essays." Emerson, Thoreau and other Transcendentalists, who were deeply interested in the concept of 'Selfhood,' found in Hindu scriptures a well-elaborated doctrine of Self which is based on his concept of the 'Over-soul.' He found in Hindu scriptures that the central core of one's Self, (Antaraa-tma in Hindi and Khudi in Urdu) or Self -realization is identifiable with the cosmic whole (Brahma). The Upanishads reads: "The Self within you, the resplendent, immortal person, is the internal self of all things and is the universal Brahma."The concept similar to this cardinal doctrine of 'Vedanta' appears in the writings of the Transcendentalists.
Perhaps the most appropriate commentary on their relationship with Indian literature was made by Mahatma Gandhi after reading Emerson's Essays and Journals. He acknowledges him as "The essays to my mind contain the teaching of Indian wisdom in a Western 'guru.' It is interesting to see our own sometimes differently fashioned." (Reninger Vaid. source text-Emerson:Selected Essays and poems.263). It can be observed that in majority of his poems, Emerson derived a number of themes and titles from the Hindu scriptures. For instance, "Brahma," comes from the Upanishads, and "Hamatreya," from the Vishnu Purana. Some other poems which definitely derive inspiration from the Indian Scriptures are "Wood Notes," "The CelestialLove," "Sphnix" and "Spirits," etc. "Brahma," is however, the real essence and perfect embodiment of Emerson's studies in Indian Scriptures. It would be in perfect order to quote his complete poem "Brahma" from Ralph Waldo Emerson -Poems-, to underline his curiosity and personal interest in the Hindu Scriptures: If the red slayer thinks he slays, Or if the slain thinks he is slain, They know not well the subtle ways I keep, and pass, and turn again. Far or forgot to me is near; Shadow and sunlight are the same; The vanquished gods to me appear, And one to me are shame and fame. They reckon ill who leave me out; When me they fly, I am the wings; I am the doubter and the doubt, And I the hymn the Brahmin sing.
The strong gods pine for my abode, And pine in vain the sacred Seven, But thou, meek lover of the good! Find me, and turn thy back on Heaven. (11) Significantly, Emerson here seems to be a Brahmin who sings of Brahma, "And I the hymn the Brahmin sing." According to Emerson, Brahma is God, the essence, the reality, source of all activity and doer of all things who advises the whole humanity to come under His shelter, and search for Him through prayers. It is observable that these quoted lines owe their inspiration to Emerson's studies in Hindu Scripture. As Hindu philosophy reveals that there is a ceaseless cycle of birth and deaths and by virtue of nobility of actions and purity of hearts, the soul ultimately merges into Brahma. It says that the soul of every individual finally comes to him from the Over-Soul. This is in Hindu Philosophy 'Nirvana'; it is to be believed the highest state of the spiritual development. This is the Hindu 'Vedantic'philosophy and Transcendentalism of Emerson which shapes the framework of this well-known poem. The description of The Sacred Seven in the poem is quite significant for the scholar of Oriental Studies. According to a Hindu myth, the Sacred Seven have been linked to the 'Sapta Rishis,' the seven highest saints. They form a constellation of seven stars, called 'Sapta Rishis,' for it was the 'Seven Rishis' who were transformed into the stars. The central idea of the poem is taken from the 19 th Verse of the Gita. In the Katha Upanishad also there is a passage which is directly echoed in the theme of "Brahma." "If the slayer things that I slay; if the slain things I am slain, then both of them do not know well. (The soul) does not slay nor is it slain." The study notices that the concept of Individualism and Self-Reliance in the Oriental philosophy finds presence in the bulk of his works. In his major poems, some of them have been cited below; there is ever an effort on the part of this transcendentalist to achieve a fine blend of the West and the East. His poems, such as "Hamatreya," (a poem composed in 1845) showed that he had digested his Indian philosophic readings very well. 'Vishnu Purana,' was the source of moral truth and had an appealing massage for Emerson to create "Hamatreya." His "Hamatreya," (hail to thee, O Mother, "Hai Maitreya,"brings out the Hindu influence on Emerson. The title, theme, thought and inspiration have been derived from the 'Vishnu Purana'. This exquisite lyric finds presence in his Journal. He quoted a long passage from 'Vishnu Purana.' It guides the readers to reach the core thought of the poem. He says: "Kings who with perishable frames have possessed this ever-enduring world and who have indulged the feeling that suggests, "This earth is mine," 'it is my son's,' 'It belongs to my dynasty'have all passed away. Earth, smiling with autumnal flowers, seems to laugh at all those who claimed to possess her, for all now possessed by her." (1845) This long poem is a celebration of the glory and majesty of Earth, mother of man. It brings out man's liability to err. Emerson seems to be an ideal moralist, exhorts mankind to give attention to the call of "Earth -Song." These lines are the part of his "Hamatreya": Mine and yours; Mine, not yours. Earth endures; Stars abide- (35) Emerson's divine love and his own experiences of spiritual illumination in his lyric oracles which symbolize the Hindu images are to a certain extent an outcome of his study of oriental books. He sings a divine song as "Celestial love." It has been quoted from Ralph Waldo Emerson -Poems: Higher far, Higher far into the pure realm Over sun and star Over the flickering Daemon film Thou must mount for love In a region where the wheel On which all beings ride Visibly revolves; Where the starred eternal worm Girds the world with bound and term, Where unlike things are like. (12) His high reverence towards Hindus' sacred books was an outcome of his reading the available philosophic Indian literature, which could be perceived by means of his historical statement from his Letters: "I owed a magnificent day to the Bhagavad-Gita. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions that exercise us." (VI: 246; I: 322-3). Emerson wrote a letter to German scholar and great Orientalist Max Mueller (1823 -1900) "I am curious to read your Hindu mythologies. One is apt to lament over indolence and ignorance, when we read some of those sanguine student of the Eastern antiquities, who seem to think that all the books of knowledge, and all the wisdom of the Europe twice told , lie hidden in the treasures of the Brahmins & the volumes of Zoroaster." (Letters 1, 116) Emerson wrote a poem "Indian Superstition" at the age of 17. It was presented for Harvard college exhibition. It was the time when fascination with the Far East had started culminating in the highest point. This exhibition was embellished with various pieces of Oriental writings such as "On the Indian Astronomy," "The Institutions of the East Indians." These are some of the examples ofOriental writings which changed not only common people's passive opinion regarding the East but also added to the curiosity of the poets, writers, readers, students and Humanists towards Oriental readings.